Obenist Schism
The term Obenism Schism refers to a series of events starting in 21st century 4A that lead to the eventual separation of Western and Eastern Obenism. The schism revolved primarily around different interpretations of the scriptures between religious and political leaders. Causes This section needs to be expanded The Schism It became apparent already in 1856 4A that different interpretations of Obenism existed within the community. However, it wasn't until 2014 that these differences caused major problems. The religious leadership gathered in Torłeśe to elect a new high priest. This was usually done by voting of the dzumtśúles or the upper priesthood. However, in 2014 the council was not able to elect the new high priest due to inner problems of interpretation of the teachings of Oben. The majority of priests advocated enforcing the policy of stressing the parts that talked about tolerance of other beliefs and scientific advancement while a smaller group insisted focusing on the teachings themselves, rather than the perceived message. The turmoil resulted in the second group eventually leaving the council and declaring the first group as "traitors to the words of Uvenna"; these became the Western Obenists. Torłeśe remained the centre for Eastern Obenists who retained the previous structure of tśúles, dzumtśúles ''and the High Priest. The Western Obenists established their center in Ayba, creating a new system for governance and management. Originally, vast lands in Aradór supported the Western Obenists, but over several centuries the denomination lost most of its power in Central Aradór, where it was substituted with the more progressive Eastern Obenism, as scientific, technological and social advancement started giving a major advantage to Eastern Aradór. Major differences Theological Differences A lot of the differences between Western and Eastern Obenism stem from varying interpretations of Oben's writings, leading to differing stances on important theological issues. Some examples of Western-Eastern divergence as to interpretations of myths: * Oben's account of the discovery of fire involves Sallóh, in the form of the Sun Spirit manifesting itself on Earth as a woman and bearing a mortal's child who would later bring fire to humankind. ** '''Eastern Obenism' recognises the legend as a mythological and stylised account of events that may or may not have actual founding in history; the physical manifestation of Sallóh upon Earth is denied and considered impossible (as Sallóh is Earth itself and everything else); hence, the fire-bringing child is not a son of Sallóh, rather simply a mortal man that has received The Gift. *** The Gift is bestowed upon people in random; it is up to the person to determine how (and whether) to use it; the myth exemplifies the importance of free will and how it shapes individual lives and the faith of the whole world. ** Western Obenism recognises the legend as an accurate account of historical events, discovered and reconstructed by Oben from various differing sources that had been corrupted by the flow of time. The manifestation of Sallóh and its bearing a child are likewise accepted as facts; The Gift comes directly from Sallóh, is never random, and comes with a predisposed mission (just like prophet-hood); exercising one's free will too much may lead to abuse and misconduct of the Gift, resulting in corruption of Sallóh's plan. * Category:Obenism